God says, "Turn all together toward God [in repentance], O Believers, that you may attain bliss" (24:31).
It is reported on the authority of Anas b. Malik that the Messenger of God (may God's blessing and peace be upon him and his family) said, "The one who repents from sin is like one without sin, and if God loves a servant, sin does not adhere to him." Then he recited, "Verily God loves those who turn unto Him [in repentance], and He loves those who purify themselves" (2:222). It was asked, "O Messenger of God, what is the sign of repentance?" He replied, "Remorse."
On the authority of Anas b. Malik, the Messenger of God (may God's blessing and peace be upon him and his family) is reported to have said, "There is nothing more loved by God than the youth who repents."
Therefore repentance is the first degree among the degrees of the wayfarers and the first station among the stations of the seekers. The inner meaning of repentance in Arabic is "return." It is said, "He repented," meaning, "He returned." So repentance is to return from what is blameworthy in the law of Islam to what is praiseworthy in it.
The Prophet (may God's blessing and peace be upon him) said, "Remorse is an act of repentance." Therefore, those well versed in the fundamentals of religion among the people of the Sunna have said, "There are three conditions of repentance [which must be present] in order that it be sound: remorse for the violations that have been committed, immediate abandonment of the lapse, and firm resolve not to return to similar acts of disobedience." One must apply these principles to make repentance effective.
Someone has stated, "By the saying 'Remorse is an act of repentance' he meant that the major portion of repentance is remorse, just as he (may God's blessing and peace be upon him) said, "Pilgrimage is 'Arafat.'" That is, the greatest part of its elements is the standing at 'Arafat, not that there are no other elements in pilgrimage. So his saying, "Remorse is an act of repentance" means that the greatest part of the elements of repentance is remorse.
One among the people of realization has said, "Remorse is sufficient in fulfillment of that because it has as its consequence the other two conditions, for it is impossible one should be remorseful for an act in which he persists or the like of which he intends to commit." This is the meaning of repentance by way of summary definition.
By way of elucidation and explanation, we may say that repentance has causes, an order, an arrangement, and divisions. The first cause is the awakening of the heart from the slumber of heedlessness and the servant's becoming aware of his evil state. He attains this by means of the divine favor of attentiveness to the restraints imposed by God (may He be exalted). that come to his mind. This is by means of the audition of his heart, for it has come in the report, "The warner of God in the heart of every person is a Muslim." The tradition "There is a piece of flesh in the body which if it be healthy, the whole body is healthy and if it be corrupt, the whole body is corrupt. Truly, it is the heart." also speaks to this matter. If his heart reflects on the evil of his deeds, he perceives the despicable actions he commits, and the desire for repentance comes to his heart, along with refraining from repugnant doings. Then God (may He be exalted) supports him in correcting his firm intention, in embarking on the path to a goodly return, and in becoming receptive to the means of repentance.
The first of these means is to part company with brothers in evil, for they prompt him to deny this goal and cause him to doubt the correctness of this firm intention. And that is not complete except by perseverance in witnessing, which increases his longing for repentance, and by the presence of motives impelling him to fulfill his resolve, from which he strengthens his fear and hope. Then the despicable actions that form a knot of insistence on his heart are loosened, he ceases the practice of forbidden things, and the rein of his self (nafs) is held back from pursuing passions. Then he immediately abandons his sin and concludes a firm resolve not to return to similar sins in the future. If he continues in accordance with his goal and acts in conformity with his firm will, this means that he has been granted true sincerity.
If repentance diminishes once or twice and his desire causes him to renew the lapse―which may happen quite frequently―one should continue to hope for the repentance of such a person, for "Verily, to each period is a decree established" (13:38). Abu Sulayman ad-Darani said, "I frequented the gathering fo a preacher, for his words made an impression on my heart. But when I departed, nothing remained in my heart of his words. So I returned a second time. That time there did remain a trace of his words in my heart until I returned to my house. Then I broken the instruments of sin and I adhered to the path." Yahya b. Mu'adh commented on this tale, "A sparrow catches a crane." By the sparrow he intended that preacher and, by the crane, Abu Sulayman ad-Darani.
Abu Hafs al-Haddad remarked, "I abandoned a certain [reprehensible] deed and returned to it. Then the deed abandoned me, and I did not return to it after that."
Abu 'Amr b. Nujayd, in the beginning of his wayfaring, frequented the gathering of Abu 'Uthman. His words made an impression on his heart, and he repented. Then a trial came upon him. Abu 'Amr began to flee Abu 'Uthman when he saw him, and he absented himself from his gathering. One day when Abu 'Uthman met him, Abu 'Amr turned away and went down another path. So Abu 'Uthman followed him. He continued with him, following his tracks until he overtook him and declared, "O my son, do not be a companion to one who does not love you unless it be one who is sinless. It is only Abu 'Uthman who will help you in your present condition." Then Abu 'Amr b. Nujayd repented and returned to muridship and remained faithful to it." [Note: Murid, the one who "wills," i.e., wills to attain the goal of the Path precisely by submitting his will to that of the spiritual guide.]
Sheikh Abu 'Ali ad-Daqqaq (may God grant him mercy) said, "One of the murids repented, and then there came upon him a trial. He was wondering, 'If I return to repentance, how will it be?'"
"Then an invisible caller said to him, 'You obeyed Us, so We thanked you; then you abandoned Us, so We granted you respite. If you return to Us, We will accept you.' So the youth returned to muridship and remained faithful to it."
When a man abandons major sin, loosens from his heart the bond of persistence, and firmly intends not to return to sin, at that moment true remorse comes to his heart. He regrets what he has done and reproaches himself for the repugnant acts he has committed. Then his repentance is complete, his striving is true, and he exchanges the comradeship of evil companions he previously kept for isolation and for aversion to them. He works day and night in sorrow, and he embraces sincerity of regret in all of his states, erasing by the flood of his tears the traces of his stumbling and treats the wounds of his sin with the goodness of his repentance. He is known among his peers by his debility, and his emaciation testifies to the soundness of his state.
None of this will ever be complete except after satisfying the just grievances of his adversaries and putting aside the acts of oppression in which he persisted. The first stage of repentance is satisfaction of adversaries as much as possible. If what he has is sufficient for restoring their rights or if they consent to abandon their claim and pronounce him innocent, so be it. If not, then he should firmly resolve in his heart to fulfill their claim whenever possible to God (may He be exalted) with sound supplication andfor them.
There are qualities and states for those who repent. They are characteristics of the penitent which belong to repentance without its being conditional upon them. This is indicated in the sayings of the masters on the meaning of repentance.
The master Abu 'Ali ad-Daqqaq (may God grant him mercy) said, "Repentance is divided into three parts. The first is tawba [repentance], the middle is inaba [to turn to God], and the last is awba [return]." He placed tawba at the beginning, awba at the end, and inaba between the two. Whoever repents out of desire for [divine] reward is in the state of inaba. Whoever repents for the sake of obeying the divine command, neither for the desire of reward nor for the fear of punishment, is in the state of awba.
It is also said, "Tawba is the quality of the Believers." As God Most High says, " Turn [tubu] all together toward God in repentance, O Believers" (24:31). Inaba is the quality of the saints and those drawn nigh unto God. God Most High says, "And those who brought a heart turned in devotion [munib] [to Him]" (50:33). Awba is the quality of the prophets and messengers. God Most High says, "How excellent a slave. Ever did he [Solomon] turn [awwab] [to Us]" (38:30 and 38:44).
Al-Junayd stated, "Repentance has three senses. The first is remorse; the second is the resolve to give up reverting to what God has forbidden; and the third is the righting of grievances."
Sahl b. 'Abdallah declared, "Repentance is giving up procrastination." Al-Harith asserted, "I never say, 'O God, I ask You for repentance.' I say, 'I ask You for the longing for repentance.'"
Al-Junayd went to see as-Sari one day and found him distraught. He asked, "What has happened to you?" As-Sari replied, "I encountered a youth, and he asked me about repentance. I told him, "Repentance is that you not forget your sins." Then he contradicted me, saying that repentance is that you do forget your sins." Al-Junayd said that in his opinion what the youth said was correct, and as-Sari asked him why he held that opinion. Al-Junayd replied, "Because if I were in a state of infidelity and then He delivered me into a state of fidelity, remembrance of infidelity in a state of purity would be infidelity." Then as-Sari fell silent.
Abu Nasr as-Sarraj is reported to have said that, when Sahl was asked about repentance, he answered, "It is that you not forget you sins." Al-Junayd was asked, and he said, "It is that you do forget your sins." Abu Nasr as-Sarraj related, "Sahl was indicating the states of the murids and novices [muta'arridun], which are constantly changing. Al-Junayd alluded to the repentance of those who have attained the truth; for they do not remember their sins because of the majesty of God Most High, which has granted mastery over their hearts, and their constant remembrance of Him." He also observed that this is like what Ruwaym said about repentance: "It is repentance from repentance." Dhu'n-al-Misri commented, "Repentance of the common people is from sin, and for the elect, it is from forgetfulness."
Abu'l-Hussayn an-Nuri said, "Repentance is that you turn away from everything other than God [may He be exalted and glorified]." 'Abdallah b. 'Ali Muhammad at-Tamimi declared, "How great a difference there is between a repenter who repents from sins, one who repents from forgetfulness, and one who repents from the awareness of his own good deeds." Al-Wasiti said, "True repentance is that there not remain a single trace of sin, hidden or open. One whose repentance is true does not concern himself, morning and evening, with what state he is in."
Yahya b. Mu'adh stated, "O my Lord, I do not say, 'I have repented.' I do not return to You because of what I know to be my disposition, I do not swear that I will not sin again, for I know my own frailty. I do not say that I return [to You] because I might die before [truly] returning." Dhu'n-noted, "The plea for forgiveness made without abstaining is the repentance of liars."
When Ibn Yazdanyar was asked about the principles underlying a servant's setting out toward God, he replied, "They are that he not return to that which he left behind, not heed anyone other than the One to Whom he goes, and preserve hisheart from perception of that from which he has dissociated himself." It was said to him, "This is the rule for one who has departed from existence. How will it be for one who has departed from non-existence?" He replied, "The experience of sweetness in the future in exchange for bitterness in the past."
Al-Bushanji was asked about repentance, and he answered, "If you remember sin, and find no sweetness in it when remembering it, that is repentance." And Dhu'n-observed, "The essence of repentance is that the earth be too confined for you, for all its spaciousness, so that there is no rest for you. Then your will be too confined for you as God Most High has told in His Book by His saying, "And their seemed straightened to them, and they saw that there is no fleeing from God, except to Him. Then He turned to them that they might repent (9:118). Ibn 'Ata' declared, "Repentance is of two kinds: repentance of inaba [return] and repentance of istijaba [answering or fulfillment'. The repentance of inaba is that the servant repent out of fear for his punishment. Repentance of istijaba is that he repent out of shame due to His generosity."
Abu Hafs was asked, "Why does the repenter loathe the world?" He answered, "Because it is a dwelling where sins are pursued." And it was said to him, "But it is also a dwelling that God has honored with repentance." He said, "The sinner has certainty from his sin, but danger from acceptance of his repentance." Al-Wasiti stated, "The joy of David (peace be upon him) and the sweetness of submissiveness he enjoyed caused him to plunge into lifting breaths [lasting sorrow]. While he was in the second state [of sorrow] he was more complete than the time when the matter was hidden from him." One of them remarked, "The liars' repentance is on the tips of their tongues." That is, the saying "Astaghfiru'llah [I ask forgiveness of God]." Abu Hafs said, "The servant has nothing to do with repentance. Repentance comes to him (from God), not from him."
It is said that God (may He be exalted) revealed to Adam, "O Adam, I have bequeathed to your descendants burdens and hardship. I have also bequeathed to them repentance. I respond to the one among them who implores Me as you have implored me [just] as I respond to you. O Adam, I will raise up the penitent from their graves cheerful and laughing, and their supplication will be answered."
A man asked Rabi'a, "I have sinned much and been exceedingly disobedient. But if I repent, will He forgive me?" She replied, "No. But if He forgives you, then you will repent."
Know that God Most High says, "Verily God loves those who turn unto Him [in repentance] and He loves those who purify themselves" (2:222). One who allows himself to yield to error is certain as to the slip. But if he repents, he is in doubt as to the acceptance of his repentance, particularly because God's love for him is a condition of that acceptance, and it will be some time before the sinner comes to a point where he finds marks of God's love for him in his character. The duty of the servant, when he knows that he has committed an act calling for repentance, is that he be consistently contrite, persevering in renunciation and asking forgiveness, as in the saying, "The awareness of dread until the time of death." And as it is said in God's words, "Say, if you love God, follow me, that God may love you" (3:31).
It was the practice of the Prophet (may God's blessing and peace be upon him) to ask for forgiveness constantly. He said, "My heart is clouded, so I ask forgiveness of God seventy times a day."
Yahya b. Mu'adh stated, "One single lapse after repentance is more dreadful than seventy before it." Abu 'Uthman observed, "As to the meaning of His saying, 'Lo, unto Us is their reutnr' (78:25), it indicates 'Unto Us is their return, even if they roam freely in the commission of sin.'"
'Ali b. 'Isa the vizier rode in a great procession, and strangers began asking, "Who is this? Who is this?" A woman who was standing by the side of the road inquired, "How long will you say, 'Who is this? Who is this?' This is a servant who has fallen from God's protection. So He has afflicted him in the way that you see." When 'Ali b. 'Isa heard her, he returned to his house, resigned from the vizierate, went to Mecca, and never left it again.
Excerpted from "Principles of Sufism" by Al-Qushayri. Published by Mizan Press (1990), translated from the Arabic by B.R. Von Schlegell
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